When the church argues for complementarianism (men and women have specific roles that “complement” each other), this empowers men to believe they have a distorted right to treat women in a lesser role.
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Complementarianism is nothing more than the old argument of “separate but equal” applied to gender roles and dressed in a type of theological clothing. This is the same argument earlier generations used to justify segregation of the races.
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With the publication of the Nashville Statement in 2017, the Council on Biblical Manhood and Womanhood saught to set out *the* Christian stance on human identity, transgenderism, homosexuality, and other related topics. This article offers a detailed analysis of the document in hopes of shining a brighter light on this controversial topic.
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Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?
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A study of curricula across 15 evangelical seminaries and of material from the Evangelical Theological Society reveals an almost total absence of women's history, meaning male leaders can rise to high levels while never being exposed to the countless ways women have impacted history and theology. It also reveals a movement that is interested in women's roles, but not in women themselves.
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Why in the country which is one of the best of the countries for girls to live, is the church still struggling with the issues of woman leadership in the church? What kind of challenges an European woman faces in a church ministry? How she can cope with? How the message of the Bible releases and not binds the women? How the Church can make use of woman ministers? The prospects for women ministers.
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The attitude of Jesus of Nazareth towards women bearing sexual stigma was quite exceptional compared to that of his contemporaries. Behind this we can see, for instance, the radical idea of a woman being an individual capable of making independent decisions – the value of which exceeds the status of being considered the sex object and property of a man. Later church history has distorted this way of thinking, even though the notion of women in the Kingdom of God -entirety proclaimed by Jesus is challengingly equal.
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What do Gen. 2:24-25 and Eph. 5: 21-33 have in common? When rightly understood, they both provide an almost formula-like description for a pleasurable, loving, faithful marriage of oneness. And both passages are built on equality and mutuality. Modern science teaches what the writers of Genesis and Ephesians could not have known. In these passages, the Holy Spirit inspired a poetic, yet biological picture of how God intends to create a literal chemical bond between husband and wife through invited touch and self-giving behaviors. When both spouses give each other the multifaceted pleasures of exclusively "clinging" and “submitting to one another,” the hormone oxytocin flows. Oxytocin in turn creates a chemical bond between them that supports becoming one flesh, and makes giving oneself up for the other almost inevitable! This biological/psychological knowledge is so powerful that it became the tipping point in helping the Sabiny tribe of Uganda abandon the practice of Female Genital Mutilation (FGM). Since these biblical and biological messages have the power to bring an end to FGM, think what they can do for your marriage!
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